-  > 


4i^mj^^9 


*  -"    ->  >>.    --3^  "     .  -J&,    -jr»~X>     -i?^.^   i^-^      ^^V' 


9    o :>^>>Z^?0QO 


^*__> 


I>2J* 


>3>^3>5 


^^. 


ptTS^etvVtf-Viorf!  THE    V.  >5~, 


/ 


PARDON    OF    SIN 


ITS  NATURE,  NECESSITY,  PROPER- 
TIES, AND  EFFECTS. 


PHILADELPHIA  : 

PRESBYTERIAN  BOARD  OF  PUBLICATION, 

NO.  2C5  CHESTNUT  STREET. 


PARDON   OF   SIN. 


The  Scripture  doctrine  of  the  pardon  of  sin 
is  most  important  and  interesting.  It  diffuses 
itself,  like  the  heart  blood,  through  the  whole 
system  of  Christianity.  It  is  the  most  promi- 
nent, necessary,  and  consolatory,  ingredient 
in  the  religion  of  a  sinner.  Nothing  short 
of  the  belief  of  it  can  quiet  the  awakened 
conscience,  and  nothing  short  of  the  posses- 
sion can  bless  the  transgressor  with  safety 
and  felicity.  To  render  its  exercise  compati- 
ble with  the  honour  of  eternal  justice,  the 
Son  of  God  became  obedient  unto  death, 
even  the  death  of  the  cross,  and  the  dispensa- 
tion of  grace,  by  which  the  guilty  transgres- 
sors of  the  divine  law  are  made  partakers  of 
it,  is  the  most  brilliant  and  pleasant  gem  in 
Jehovah's  crown  of  glory.  He  claims  the 
pardon  of  iniquity  as  his  peculiar  prerogative, 
distinguishing  him  from  all  others,  and  this 
is  that  crown  of  glory  which  he  will  not  give 
to  another:  and  the  more  numerous  and  enor- 
mous the  iniquities  pardoned,  the  brighter 

3 


4  PARDON     OF     SIN. 

shines  the  glory  of  his  pardoning  mercy,  and 
the  more  rapturously  the  forgiven  exclaims, 
"  Who  is  a  God  like  unto  thee  that  forgiv- 
est  iniquity?"  In  unfolding  the  nature, 
necessity,  properties,  and  effects  of  pardon, 
the  following  observations,  comprising  the 
amount  of  what  the  Scriptures  deliver  on 
this  subject,  deserve  and  shall  receive  con- 
sideration. 

1.  That  pardon,  in  respect  of  its  nature,  is 
a  remission  to  the  sinner  of  the  penalty  in- 
curred by  his  crimes,  releasing  him  from 
suffering  personally  the  punishment  which 
his  transgressions  of  the  law  of  God  de- 
served. Pardon  is  a  blessing  that  every 
man  eminently  needs,  for  we  are  all  guilty, 
dreadfully  guilty.  We  are  hereditary  traitors. 
As  the  descendants  of  rebel  Adam,  we  are 
by  nature  children  of  wrath,  and  disposed 
from  our  youth  to  rebel,  and,  as  soon  as  we 
are  able,  unite  with  his  enemies  against  our 
righteous  sovereign.  Actuated  with  malig- 
nant spite  against  God,  from  hatred  of  him 
and  love  to  iniquity,  we  engage  with  all  our 
powers  in  the  service  of  sin,  and  willingly 
embrace  every  opportunity  to  oppose  him 
and  serve  his  enemies.  This  is  the  course 
pursued  by  every  one  of  our  rebel  family, 
until  wTe  all  accumulate  transgressions  infi- 
nite in  number,  and  many  of  them  dreadfully 
aggravated.  We  are  chargeable  not  with 
one  but  with  innumerable  crimes  against  the 
Lord  our  God,  and  each  of  these  deserves 
his  wrath  and  curse  both  in  this  life  and  in 


PARDON    OF     SIN.  D 

that  which  is  to  come.  To  this  curse  we 
are  all  liable,  and  therefore  eminently  need 
pardon.  For  the  divine,  like  every  other 
law,  is  sanctioned  with  rewards  and  punish- 
ments. It  denounces  death,  the  wages  of 
sin,  against  every  transgression.  Every 
transgression,  therefore,  of  the  divine  law 
not  only  pollutes  the  transgressor,  constitut- 
ing him  impure,  unmeet  for  holy  society, 
services,  and  enjoyments,  but  also  makes  him 
guilty — liable  to  sutler  the  punishment  the 
law  denounces  against  the  transgression  with 
which  he  is  chargeable.  This  liability  to 
punishment  is  the  guilt  of  sin,  and  precisely 
that  in  sin  which  pardon  respects  and  re- 
moves. Pardon  does  not,  indeed,  dissolve 
the  connection  between  sin  and'  guilt,  guilt 
and  punishment ;  for  the  intrinsic  damnability 
of  sin  remains,  and  punishment  and  guilt  are 
inseparably  connected,  and  never  have  been 
and  never  will  be  separated.  But  though  guilt 
remains  an  essential  ingredient  in  sin,  and 
though  guilt  and  punishment  are  inseparable, 
yet  it  is  not  essentially  necessary  that,  in 
every  instance,  the  transgressor  should  per- 
sonally suffer  his  own  punishment.  The 
plan  of  salvation  presents  us  with  an  instance 
of  the  transfer  of  the  guilt  of  the  offender  to 
his  surety,  and  of  the  escape,  on  this  account, 
from  suffering  personally  the  punishment  his 
crimes  deserve.  Sin  is  punished,  and  yet 
the  offender  is  exempted  from  enduring 
it.  This  remission  of  the  penalty,  this 
exemption    from    enduring  it,   because  en- 


6  PARDON     OF     SIN 

dured  by  Christ,  his  substitute,  is  the  par- 
don of  sin  which  every  sinner  needs,  and 
which  is  so  amply  and  deservedly  celebrated 
in  holy  Scripture,  and  forms  one  constituent 
part  of  the  justification  of  the  ungodly. 

The  terms,  phrases  and  allusions,  employed 
in  the  Bible  to  describe  this  pardon  of  sin, 
contribute  much  to  exhibit  its  genuine  import, 
and  to  enhance  its  importance.  These  are 
taken  from  the  aspects  under  which  it  is  con- 
templated. Viewed  as  an  intolerable  and  op- 
pressive burden,  as  it  is  found  to  be  in  truth 
and  in  the  experience  of  every  awakened 
sinner,  pardon  is  the  lifting  up  of  this  burden, 
and  removing  it  as  far  as  the  east  is  distant 
from  the  west.  When  sin  is  viewed  as  a 
putrefying  carcass,  as  something  exceeding 
loathsome,  pardon  is  the  hiding  and  covering 
of  it  with  the  blood  of  Christ,  as  that  evil 
and  abominable  thing  which  God's  heart 
hates,  and  his  pure  eye  cannot  behold. 
11  Blessed  is  the  man  whose  transgressions 
are  forgiven,  and  whose  iniquities  are  cover- 
ed." "  Thou  hast  covered  all  their  sins." 
At  other  times,  sin  is  regarded  as  an  im- 
mense debt  of  suffering  we  owe  to  the  justice 
of  God:  pardon  is,  then,  the  blotting  it  out 
of  God's  book;  it  is  his  remission  of  the  debt, 
on  account  of  its  payment  by  our  surety. 
Being  paid  by  him,  its  payment  cannot  in 
justice  be  exacted  from  us :  "  Who  shall  lay 
any  thing  to  the  charge  of  God's  elect?  It 
is  Christ  that  died."  "  There  is,  therefore, 
now  no  condemnation  to  them  that  are  in 


PARDON     0  F     SIN.  7 

Christ  Jesus."  God,  for  his  sake,  hath  free- 
ly forgiven  the  iniquity  of  their  sin,  can- 
celled their  every  obligation  to  punishment, 
and  they  are  passed  from  death  unto  life,  and 
shall  not  come  into  condemnation.  Blessed 
state  !     Enviable  privilege  ! 

2.  The  pardon  of  iniquity  originates  in  the 
gracious  nature  of  God,  and  is  regulated,  in 
respect  of  exercise,  by  a  sovereign  purpose 
of  his  heart.  The  fountain-head  of  the 
stream  of  pardon  is  traced  up,  by  God  him- 
self, to  his  very  nature.  When  he  would 
show  Moses  his  glory,  disclosing  to  him  the 
divine  nature  as  far  as  it  was  possible  for 
mortal  to  apprehend  it,  he  proclaims  his 
name,  composed  of  those  remarkable  titles, 
"  The  Lord  God,  merciful  and  gracious,  long- 
suffering,  abundant  in  goodness  and  truth, 
keeping  mercy  for  thousands,  forgiving  ini- 
quity, transgression,  and  sin."  This  procla- 
mation, by  competent  authority,  informs  us 
that  compassions  flow  in  the  merciful  heart 
of  our  God,  that  he  is  as  essentially  and 
necessarily  gracious  as  he  is  omnipotent,  eter- 
nal and  independent.  And  had  he  not  been  so, 
we  would  necessarily  have  perished  for  ever. 
Had  not  mercy  been  one  of  his  essential  attri- 
butes, even  his  Son  dying  for  our  sins,  could  not 
and  did  not  render  him  gracious,  any  more 
than  it  constituted  him  God  over  all,  blessed 
for  ever.  The  Saviour  died,  not  to  make 
God  gracious,  but  because  he  was  essentially 
so — to  open  up  an  egress  for  his  grace  flow- 
ing forth  to  enrich  miserable  man :  "  God  so 


8  PARDON    OF     SIN, 

loved  the  world,  that  he  gave  his  only  begot- 
ten Son,  that  whosoever  believeth  on  him 
might  not  perish  but  have  everlasting  life." 
Though  angry  at  the  ungrateful  and  rebel- 
lious conduct  of  his  wicked  children;  like  an 
affectionate  father,  while  he  detested  their 
wickedness,  his  heart  yearned  over  them,  his 
paternal  compassion  sought  out  a  method, 
consistent  with  his  character,  to  reinstate 
them  in  his  favour :  "  But  he,  being  full  of 
compassion,  forgave  their  iniquity." 

But  if  pardoning  mercy  be  as  essential  to 
God  as  his  omnipotence,  eternity,  and  inde- 
pendency, it  will  naturally  occur  to  the  re- 
flecting mind, —  why,  then,  is  not  every 
transgression  of  sinning  angels  and  men 
pardoned  ?  The  reply  is  obvious,  and  ought 
to  be  satisfactory,  for  God  himself  has  fur- 
nished it.  In  reply  to  Moses'  prayer,  "  I 
beseech  thee  to  show  me  thy  glory,"  he  said, 
Ex.  xxxiii.  29,  "  I  will  make  all  my  goodness 
pass  before  thee,  and  I  will  proclaim  the  name 
of  the  Lord  before  thee,  and  will  be  gracious 
to  whom  I  will  be  gracious,  and  will  show 
mercy  to  whom  I  will  show  mercy."  This 
declaration  evinces  that  it  is  no  less  essential 
to  God  to  regulate  the  exercise  of  his  par- 
doning mercy,  by  a  sovereign  purpose  of  his 
heart,  than  to  be  gracious.  He  cannot  but 
be  gracious ;  but  his  own  good  pleasure 
opens  and  directs  the  current  of  mercy. 

In  reflecting  on  the  essential  attributes  of 
God's  nature,  we  are  never  to  forget  the 
difference  between  these,  as  existing  in  him, 


PARDON     OF     SIN.  U 

and  properties  inherent  in  the  works  of  his 
hand.  All  natural  causes  necessarily  operate 
at  all  times  according  to  the  whole  extent  of 
the  derived  powers  they  possess.  The  sun 
shines  and  cannot  but  emit  all  the  light,  heat, 
and  influence  it  possesses.  All  that  moral 
agents  possess  is  the  gift  of  God,  and  they 
are  bound,  from  their  dependence,  to  exert 
themselves  at  all  times  to  the  utmost  of  their 
ability  to  promote  his  pleasure  by  preventing 
all  the  evil,  and  by  performing  all  the  good 
they  can.  But  this  is  not  the  case  with  God, 
and  his  whole  procedure  demonstrates  the 
contrary.  For  it  would  be  impious  to  assert 
that  he  was  unable  to  prevent  the  existence 
of  sin  among  his  works,  or  that  he  has 
always  exerted  all  his  powers  to  the  utmost 
in  working.  Though  he  was  from  all  eternity 
possessed  of  power,  goodness  and  wisdom, 
those  attributes  of  his,  for  reasons  known  to 
himself,  were  not  exhibited  till,  about  six  thou- 
sand years  ago,  he  called  creation  into  being. 
and  still  upholds  it.  Even  in  creation  his 
mercy  found  no  exercise ;  it  was  not  dis- 
played before  any  species  of  intelligence ; 
and  when  it  was  exerted,  to  show  his  sove- 
reignty and  that  his  mercy  in  respect  of 
exercise  is  not  necessary,  but  regulated  by 
his  will,  that  he  is  under  no  obligation  to  give 
it  scope,  he  has  mercy  <not  on  all  the  miser- 
able, but  "  on  whom  he  has  mercy."  To  the 
praise  of  the  glory  of  his  justice  he  consigned 
over  the  angels  that  fell  to  everlasting  misery, 
and  to  the  praise  of  the  freedom  of  his  grace 


10  PARDON     OF     SIN. 

he  selected  from  among  the  sons  of  men 
vessels  of  mercy  to  be  prepared  for  himselC 
Paul  thus  states  the  matter,  Eph.  ii.  4 — 7, 
"  But  God,  who  is  rich  in  mercy,  for  his 
great  love  wherewith  he  loved  us,  even 
when  we  were  dead  in  sins,  hath  quickened 
us  together  with  Christ;  (by  grace  ye  are 
saved ;)  and  hath  raised  us  up  together,  and 
made  us  sit  together  in  heavenly  places,  in 
Christ  Jesus ;  that  in  the  ages  to  come  he 
might  show  the  exceeding  riches  of  his  grace 
in  his  kindness  towards  us,  through  Christ 
Jesus."  When  pardoning  mercy,  then,  is 
traced  up  to  its  fountain,  it  is  seen  originat- 
ing in  the  gracious  nature  of  God,  and  regu- 
lated in  respect  of  dispensation  by  his  good 
pleasure.  The  saint  ought  to  admire  the  free- 
ness  of  divine  grace,  and  the  obstinate  sinner 
finding  fault  because  Jehovah  does  what  he 
wills  with  his  own,  ought  to  be  silent  and 
adore  his  sovereignty. 

3.  That  this  pardoning  mercy  of  God  flows 
to  sinners  only  through  the  blood  of  Christ  the 
Mediator.  "  In  whom  we  have  redemption 
through  his  blood,  even  the  forgiveness  of 
sin.  God  has  set  him  forth  to  be  a  propitia: 
tion  through  faith  in  his  blood,  to  declare  his 
righteousness  for  the  remission  of  sins." 
Though  God  is  essentially  compassionate  and 
gracious,  prone  to  ^forgive  iniquity,  trans- 
gression, and  sins,  he  can  do  so  only  in  con- 
sistency with  the  honour  of  his  justice,  faith- 
fulness, and  holiness.  For  in  vain  are  the 
omnipotence  and  sovereignty  of  God  resorted 


PARDON    OF     SIN.  11 

to,  and  the  cry  raised,  that  to  assert  that 
without  the  shedding  of  blood  there  is  no 
remission  of  sins  is  limiting  the  Holy  One  of 
Israel,  and  reducing  him  below  the  level  of 
man,  whose  glory  it  is  to  pass  by  a  transgres- 
sion. They  that  thus  speak  and  write  forget 
that  Jehovah  is  both  the  just  God  and  the 
Saviour.  They  overlook  the  fact  that  no 
one  perfection  of  his  nature  can  be  exercised 
at  the  expense  of  another,  and  that  he  has 
never  said,  determined,  or  done  any  thing 
without  a  respect  had  at  once  to  his  every 
perfection,  and  to  every  part  of  the  works 
of  his  hands.  His  justice  and  faithfulness 
were  pledged  for  the  punishment  of  sin,  and 
till  vindicated  rose  higher  than  the  heavens 
against  pardon.  Without  outraging  the 
claims  of  justice  and  denying  himself,  God 
could  not  remit  sin  without  the  shedding  of 
blood ;  and  his  government  furnishes  not  one 
instance  of  his  having  done  it.  His  justice 
has  taken  hold  on  sinning  angels,  and  be- 
cause no  satisfaction  has  been  made  for 
their  transgressions,  it  retains  them  in  prison 
till  the  last  farthing  is  paid.  It  is  only  in 
Christ  that  God  is  reconciling  sinners  to 
himself,  not  imputing  to  them  their  tres- 
passes. This  was  explicitly  taught  the 
church  under  the  ancient  economy.  For 
it  was  because  of  the  substitution  and  accept- 
ance of  the  ancient  sacrifices  in  room  of  the 
guilty  offenders,  that  their  offences  were  re- 
mitted, and  where  no  sacrifices  were  appointed 
for  certain  sins  the  transgressors  were  cut 


12  PARDON     0  F     SIN. 

off  without  remedy.  In  no  instance  could 
the  transgressor  be  admitted  to  divine  fellow- 
ship till  the  appointed  victim  was  offered. 
And  in  the  assembled  judgment,  every  one 
who  is  not  washed  from  his  sins  in  the  blood 
of  Christ  will  be  consigned  to  everlasting 
destruction  from  the  presence  of  the  Lord, 
and  from  the  glory  of  his  power.  God  is 
merciful,  and  delivers  from  going  down  to 
the  pit,  only  because  he  has  found  the  ran- 
som. For  while  the  sinner  continues  in  his 
guilt,  and  the  demands  of  the  law  against 
him  remain  unsatisfied,  he  can  have  no 
communion  with  God,  and  divine  mercy  can 
find  no  honourable  egress  to  benefit  him.  In 
the  obedience  and  sufferings  of  Jesus  Christ, 
however,  all  the  demands  of  law  and  justice 
are  fully  answered,  every  obstacle  to  the 
egress  of  divine  mercy  is  removed,  God  is 
pacified  and  delights  in  pardoning  the  guilty. 
In  him  the  guilty  have  redemption,  even 
the  forgiveness  of  sin,  according  to  the  riches 
of  his  grace. 

4.  The  pardoning  mercy  of  God  is  revealed 
only  in  the  Scriptures,  offered  to  all  in  the 
dispensation  of  the  gospel,  and  embraced  by 
faith  wrought  in  the  heart  by  the  agency 
of  the  Holy  Spirit.  Though  the  invisible 
things  of  God,  from  the  creation  of  the  world, 
are  clearly  seen,  being  understood  by  the 
things  which  are  made,  even  his  eternal 
power  and  Godhead,  and  though  the  heavens 
declare  his  glory  and  the  firmament  showeth 
forth  his  handy  works ;  they  have  no  tongue, 


PARDON     OF     SIN.  13 

no  voice  to  announce  with  distinctness  and 
certainty  his  pardoning  mercy.  It  is  too 
deep  to  be  sounded  by  the  short  line  of  rea- 
son, too  vast  to  be  comprehended  in  its  nar- 
row span.  From  imperfect  traditions  and 
dubious  inferences,  from  the  patience  and 
goodness  of  Deity,  conjectures  might  be 
formed,  but  no  certain  information  attained, 
respecting  the  remission  of  sin.  Nature, 
whether  fallen  or  upright,  rather  lifts  up  its 
testimony  against  it.  Law  and  conscience 
proclaim,  "  cursed  is  every  one  that  con- 
tinued! not  in  all  things,  written  in  the  law, 
to  do  them:"  they  know  nothing  of  pardon. 
Hence,  Adam,  tainted  with  guilt,  instead  of 
humbly  confessing  his  iniquity,  in  hope  of 
pardon,  previous  to  the  revelations  of  mercy, 
was  horribly  afraid,  and  sought  to  hide  him- 
self from  the  presence  of  the  Lord,  among 
the  trees  of  the  garden.  The  devils  never 
conceived  any  hope  of  pardon,  and  therefore 
never  sought  it.  Sullen  despair  and  malig- 
nant hatred  of  God  continually  actuate  them. 
Neither  would  man  have  supplicated  pardon, 
submitted  to  God,  and  engaged  in  his  ser- 
vice, unless  he  "  had  proclaimed  his  name," 
"  the  Lord  God  merciful  and  gracious, 
forgiving  iniquity,  transgression,  and  sin." 
David,  when  he  asserts,  "  But  there  is  for- 
giveness with  thee,  that  thou  mayest  be 
feared,"  distinctly  intimates  that  the  hope  of 
pardon  is  the  sole  ground  of,  and  encourage- 
ment to  religion,  with  the  guilty. 

This  hope  of  pardon  constituted  the  good 


14  PAEDON     OF     SIN. 

news  announced  in  Paradise,  and  which  was 
developed  in  subsequent  revelations  of  mercy, 
and  has  proved  the  solace  and  support  of  the 
guilty  in  every  age  and  place.  Now,  for- 
giveness of  sin  is  preached  unto  all  nations, 
in  the  name  of  Jesus.  He  is  exalted  as  a 
Prince  and  Saviour,  to  give  repentance  and 
the  remission  of  sin.  From  his  high  throne 
he  is  proclaiming  with  all  the  benignity  and 
authority  of  a  sovereign,  "  Let  the  wicked 
forsake  his  way,  and  the  unrighteous  man 
his  thoughts,  and  let  him  return  unto  the 
Lord,  and  he  will  have  mercy  upon  him,  and 
to  our  God  for  he  will  abundantly  pardon." 
To  sinners  of  every  description,  he  is  offer- 
ing the  remission  of  sin.  He  thus  addresses 
even  the  stout  hearted,  and  far  from  right- 
eousness, "  Come,  and  let  us  reason  together; 
though  your  sins  be  as  scarlet,  they  shall  be 
white  as  snow;  though  they  be  red  as  crim- 
son, they  shall  be  as  wool." 

This  pardon  of  sin,  revealed  in  the  word, 
and  offered  to  all  in  the  dispensation  of  the 
gospel,  is  embraced  by  faith,  wrought  in  the 
heart  by  the  agency  of  the  Holy  Spirit. 
"  Him  hath  God  set  forth  to  be  a  propitiation 
by  faith  in  his  blood,  to  declare  his  righteous- 
ness for  the  remission  of  sin.  To  him  gave 
all  the  prophets  witness,  that  through  his 
name  whosoever  believeth  on  him  shall 
receive  the  remission  of  sins.  Be  it  there- 
fore known  unto  you,  men  and  brethren,  that 
through  this  man  is  preached  unto  you  the 
forgiveness  of  sins ;  and  by  him  all  that  be- 


PARDON     OF     SIN.  15 

lieve  are  justified."  Such  was  the  language 
in  which  the  first  preachers  of  the  gospel 
addressed  their  hearers,  and  through  its  in- 
strumentality the  Holy  Spirit  convinced  them 
of  sin,  wrought  faith  in  their  hearts,  and  they 
gladly  accepted  of  pardon  in  the  name  of 
Jesus.  Such  has  been  the  mode  according 
to  which  the  saved  have  entered  into  heaven. 
Through  faith  in  the  blood  of  Christ,  which 
cleanseth  from  all  sin,  they  have  been  par- 
doned and  washed,  and  thus  have  been  made 
meet  to  be  partakers  of  the  inheritance  of 
the  saints  in  light.  It  is  in  the  same  way  that 
the  guilty  are  still  saved,  and  in  the  same 
way  all  that  will  hereafter  believe  will  be 
saved. 

5.  The  pardon  of  sin  is  altogether  perfect, 
worthy  of  God  to  bestow,  and  suitable  for  us 
to  receive.  Such  a  pardon  must  be  full,  free, 
and  everlasting. 

It  must  be  full.  It  is  so  when  it  extends 
to  all  sins,  however  numerous,  and  to  all 
their  aggravations,  however  enormous.  And 
such  is  the  pardon  which  God  dispenses.  It 
liberates  the  guilty,  not  from  some,  but  from 
every  indictment.  It  extends  not  only  to 
some,  deemed  trivial  offences,  but  also  to  the 
most  complicated  transgressions,  attended 
with  every  circumstance  of  enormity.  With 
delight  God  and  saints  expatiate  on  this  pre- 
cious truth.  David,  who  had  experienced  its 
reality,  in  transports  of  gratitude,  thus  sings, 
"Bless  the  Lord,  O  my  soul,  who  forgiveth 


16  PARDON     OF     SIN. 

all  thine  iniquities,  and  healeth  all  thy  dis- 
eases." Ps.  ciii.  2,  3.  In  admiration  of  plenary 
pardon,  the  prophet  exclaims,  "Thou  wilt 
cast  all  their  sins  into  the  depths  of  the  sea." 
Mic.  vii.  19.  In  the  85th  Psalm,  verse  2, 
the  church  sings — "  Thou  hast  forgiven  the 
iniquity  of  thy  people,  thou  hast  covered  all 
their  sin."  To  show  that  the  church  and 
individual  believers,  in  their  grateful  confes- 
sions of  plenary  pardon,  have  not  outstretched 
the  truth,  God  himself  comes  forward  and 
declares,  "  I  will  cleanse  them  from  all  their 
iniquity  whereby  they  have  sinned  against 
me,  and  I  will  pardon  all  their  iniquities 
whereby  they  have  sinned,  and  whereby  they 
have  transgressed  against  me."  Jer.  xxxiii. 
8.  "All  manner  of  sin  and  blasphemy  shall 
be  forgiven  unto  men,  but  the  blasphemy 
against  the  Holy  Ghost."  If  additional  evi- 
dence of  this  charming  truth  were  needful, 
it  is  at  command.  We  have  practical  evi- 
dence of  it.  A  bloody  Manasseh,  a  perse- 
cuting Saul,  and  a  dying  thief,  pardoned 
and  admitted  to  heaven,  proclaim  the  fulness 
of  divine  forgiveness,  and  forbid  the  most 
guilty  wrretch  to  sink  into  despair.  And 
truly,  without  this  divine  forgiveness  extend- 
ing to  all  sins,  original  and  actual,  of  heart 
and  life,  great  and  small,  the  condition  of  the 
pardoned  could  not  emphatically  be  pro- 
nounced blessed.  For,  unless  all  his  sins 
were  remitted,  his  condition  would  be  de- 
plorable, and  his  ruin  certain.      From  the 


PARDON     OF     SIN.  17 

guilt  of  one  sin  he  could  never  redeem  his 
soul :  its  weight  would  sink  him  into  the 
ocean  of  divine  wrath. 

That  all  past  and  present  sins  are  forgiven, 
in  justification,  is  generally  conceded,  but  it 
has  been  questioned  by  some,  whether  all  the 
future  sins  of  the  justified  are  also  forgiven. 
With  few  exceptions,  this  also  has  been  con- 
ceded. All  difficulties  on  this  subject  seem 
to  vanish,  when  we  distinguish  between  justi- 
fication as  passed  in  the  court  of  God,  and 
as  intimated  to  the  forgiven.  In  the  court 
of  God,  justification  is  a  simple  act,  and  is 
never  repeated.  It  secures  the  person  for- 
given against  all  future  punishment  on  ac- 
count of  sins  to  be  committed,  as  against 
those  that  have  been  already  committed ; 
and  invests  him  with  an  absolute  and  uncon- 
ditional title  to  eternal  life.  Both  of  these 
are  as  perfect,  the  first  moment  of  pardon, 
and  as  certain,  as  they  will  be  through  all 
eternity.  Hence  Paul  declares  that  "  there 
is  no  condemnation  to  them  that  are  in  Christ 
Jesus ;"  that  "  they  are  passed  from  death  unto 
life,  and  shall  not  come  into  condemnation." 
And  we  perceive  that  this  must  be  the  result, 
when  we  contemplate  the  ground  of  their 
justification — the  perfect  obedience  and  suf- 
ferings of  Christ,  their  surety.  Both  are  fully 
imputed  to  them,  and  found  a  perfect  title  to 
life.  In  respect  of  intimation,  to  the  con- 
science of  the  justified,  of  their  forgiveness, 
the  case  is  very  different.  They  may  be 
long  haunted  with  doubts  and  fears,  before 


18  PARDON     OP     SIN. 

they  are  blessed  with  assurance,  and  this 
assurance  may  be  afterwards  obscured  and 
lost,  and  the  manifestations  of  it  again  and 
again  vouchsafed.  This  renders  it  proper 
that  every  saint  should  pray  daily  for  a  re- 
newed and  increased  evidence  of  pardon  and 
acceptance;  and,  also,  that  the  sense  of  his 
original  pardon  may  be  continued  and  aug- 
mented all  his  days.  It  is  vain  to  object  to 
this  representation,  that  sins  cannot  be  for- 
given till  they  are  actually  committed.  There 
is  no  more  impracticability  in  remitting  sins 
before  they  are  committed,  than  there  was 
in  Christ  expiating,  on  the  cross,  the  sins  of 
his  people,  that  have  been  committed  since 
his  death.  In  justification,  all  our  sins,  future 
as  well  as  past,  are  pardoned.  It  is  always 
spoken  of  as  perfect.  "  There  is  no  con- 
demnation to  them  that  are  in  Christ  Jesus." 
In  justification,  the  believer  is  clothed  with 
the  perfect,  imputed  righteousness  of  Christ 
his  surety,  and  this  covers  all  his  sins,  so 
that  God  sees  no  iniquity  nor  perverseness 
in  him.  He  that  is  justified  has  eternal  life, 
in  title  and  right;  but  without  a  full  pardon 
and  acceptance  this  is  impossible. 

This  pardon  is  not  only  full,  but  also 
divinely  free.  Though  it  cost  Christ,  the 
Prince  of  life,  his  heart's  blood,  it  is  to  us  as 
free  and  unconditional  as  grace  can  make  it. 
Over  the  gate  of  mercy,  where  all  the  bless- 
ings of  the  gospel  are  exhibited,  refreshing 
as  water,  nourishing  as  milk,  and  exhila- 
rating as   wine,   the  inscription  is   written 


PARDON     OF     SIN,  19 

in  legible  letters,  "  Without  money  and  with- 
out price."  It  is  a  market,  but  a  market 
of  free  grace.  The  blessings  sold  there  are 
above  all  created  price.  And,  had  any  been 
exacted,  they  never  would  have  found  pur- 
chasers, nor  come  into  our  possession.  For, 
what  have  we  to  offer  to  the  Lord  as  an 
equivalent  for  his  salvation?  And  had  they 
been  sold,  they  would  not  have  been  of  grace, 
the  manifestation  of  which  is  the  ultimate 
end  of  their  bestowment.  In  bestowing  this, 
the  Lord  reigns  as  a  sovereign,  dispensing 
gratuitously  the  richest  favours,  and  disdain- 
ing every  equivalent.  "  We  are  justified 
freely  by  grace,  through  the  redemption  that 
is  in  Christ  Jesus."  "  In  him  we  have  re- 
demption through  his  blood,  even  the  forgive- 
ness of  sins,  according  to  the  riches  of  his 
grace."  The  praise  of  pardon  is  to  the  glory 
of  grace.  Human  merits  and  deserts,  all 
conditions  and  prerequisites,  all  good  done  or 
to  be  performed,  are  entirely  set  aside  as  of 
no  value  nor  influence  in  our  pardon.  Saith 
God,  "  I,  even  I  am  he  that  blotteth  out  thy 
iniquities  for  my  own  name's  sake,  and  will 
not  remember  thy  sins."  The  history  of  re- 
demption attests  the  truth  of  these  declara- 
tions. What  but  grace  procured  the  pardon 
of  the  adulterous  woman  of  Samaria,  or  of 
the  crucifiers  of  the  Lord  of  glory]  What 
worth  was  found  in  the  thief  on  the  cross, 
casting  reproaches  on  Christ,  or  in  Saul, 
breathing  out  slaughter  against  the  church, 
to  deserve  the  forgiveness   of  their  sins  I 


20  PARDON    OP     SIN. 

Credulity,  legality,  and  human  pride  them- 
selves, can  fix  on  no  meritorious  act  inter- 
vening between  their  crimes  and  pardon. 
And  these  were  set  up,  not  as  peculiar  monu- 
ments of  pardoning  grace,  but  patterns  of  all 
that  should  believe — directing  and  encour- 
aging the  most  guilty  and  hell-deserving  to 
betake  themselves  to  divine  mercy,  and  to 
cry,  "  Pardon  my  transgression  for  thy 
name's  sake,  for  if  is  very  great." 

This  pardon  is  not  only  full  and  free,  but 
also  utterly  irreversible,  even  everlasting. 
This  is  its  crowning  property,  and  constitutes 
the  most  essential  ingredient  in  the  blessed- 
ness of  the  pardoned.  For  if  they  might  be 
to-day  in  a  state  of  favour  and  pardon,  and 
to-morrow  relapse  into  sin  and  be  cast  into 
hell,  where  would  be  their  blessedness  ?  But 
they  are  left  to  no  such  dreadful  danger ;  for 
all  their  sins  are  remitted,  and  shall  never  be 
revived  or  imputed  to  them  to  their  condem- 
nation. This  is  enforced  by  the  word,  pro- 
mise, and  oath  of  Jehovah  himself,  and  em- 
braced with  exultation  by  the  pardoned 
believer.  "  I  will  be  merciful  to  their  un- 
righteousness, and  their  sins  and  iniquities 
will  I  remember  no  more."  This  is  not 
merely  the  word,  but  the  covenant-promise 
of  him  that  cannot  lie.  And  that  we  might 
have  strong  consolation  in  the  belief  of  it, 
the  Redeemer  has  confirmed  it  by  his  oath. 
"As  I  have  swTorn  that  the  waters  of  Noah 
shall  no  more  go  over  the  earth,  so  have  I 
sworn  that  I  will  no  more  be  wroth  with 


PARDON     OF     SIN.  21 

thee,  nor  rebuke  thee ;  for  the  mountains 
shall  depart  and  the  hills  be  removed  out  of 
their  place,  but  my  kindness  shall  not  depart 
from  thee,  neither  shall  the  covenant  of  my 
peace  be  removed,  saith  the  Lord  that  hath 
mercy  on  thee."  Resting  on  this  oath 
David  declares,  "  As  far  as  the  east  is  from 
the  west,  so  far  hath  he  removed  our  trans- 
gressions from  us."  When  these  opposite  and 
most  distant  points  meet,  then,  and  not  be- 
fore, will  pardoned  sins  return  for  our  con- 
demnation. Resting  on  the  same  oath,  and 
exulting  in  the  perpetuity  of  forgiveness,  the 
prophet  asserts — "Thou  will  cast  all  their 
sins  into  the  depths  of  the  sea."  What  is 
cast  into  the  river,  or  even  the  shallows  of 
the  ocean,  may  be  found,  but  the  most  pon- 
derous works,  with  all  their  burdens,  if  cast 
into  the  depths  of  the  sea,  would  utterly  dis- 
appear; and  though  sought  for,  could  never 
be  recovered.  In  like  manner,  when  our  ini- 
quities are  sought  for,  they  shall  not  be 
found. 

No  blessing  short  of  pardon,  and  of 
such  a  full,  free,  and  everlasting  pardon  as 
this  is,  would  have  answered  us.  We  were 
guilty,  and  perdition  or  pardon  must  be 
the  issue.  As  guilty,  God's  heart  was  against 
us,  and  his  face  was  covered  with  the  frowns 
of  anger,  and  all  gracious  communion  sus- 
pended. Our  sins  separated  us  from  the  foun- 
tain of  felicity,  and  the  source  of  joy.  Par- 
don, the  inlet  to  all  blessedness,  is  opened, 
and  it  flows  into  our  souls  in  deep  and  re- 


22  PARDON     OF     SIN. 

freshing  streams.  "  Blessed  is  the  man  whose 
transgressions  are  pardoned,  whose  iniquity 
is  covered,  and  to  whom  the  Lord  imputeth 
not  his  sins."  Yea,  pardon  was  not  only  in- 
dispensable to  our  security  and  felicity,  but 
precisely  such  a  pardon  as  the  gospel  re- 
veals and  offers  ;  for  if  it  had  not  been  full,  we 
would  have  remained  under  the  condemna- 
tion of  some  of  our  sins,  and  would  thus  have 
perished.  Had  it  not  been  entirely  free,  we 
never  could  have  attained  an  interest  in  it. 
And  had  it  not  been  irreversible,  our  souls 
would  have  been  tortured  with  perpetual 
anxiety  lest  we  should  forfeit  it  and  perish 
for  ever.  But  such  is  the  pardon  of  the  gos- 
pel, that  the  sinner,  conscious  of  innumer- 
able crimes  and  utter  worthlessness  and  help- 
lessness, may  approach  the  throne  of  the 
eternal  Sovereign,  and  implore  and  obtain 
the  full,  free,  and  everlasting  pardon  of  all 
his  sins  according  to  the  riches  of  divine 
grace. 

6.  We  are  furnished  with  the  most  irre- 
fragable evidences  of  the  reality  of  this  full, 
free,  and  everlasting  pardon.  Nothing  is 
more  easy  or  common  than  a  notional  belief 
of  pardon,  when  sin  and  divine  wrath  are 
unfelt;  while  the  enlightened  and  awakened 
conscience,  dreading  damnation,  finds  no- 
thing harder  than  a  practical,  influential 
belief  of  it.  The  awakened  sinner  clearly 
perceives  that  he  deserves  damnation,  and 
that  justice  will  not  consent  to  his  escape, 
but  must  offer  him  up  as  a  victim  to  its  un- 


PARDON     OF     SIN.  23 

bending  rigour.  Aware  of  this,  God  has  fur- 
nished the  most  satisfactory  evidences  that 
he  forgiveth  iniquity,  transgression,  and  sin. 
The  whole  gospel,  from  first  to  last,  is  a  con- 
tinued testimony  that  there  is  forgiveness 
with  God  that  he  may  be  feared.  Its  amount 
is,  "  Be  it  known  unto  you,  men  and  brethren, 
that  through  this  man  is  preached  to  you  the 
forgiveness  of  sins."  Hence  the  doctrine  of 
forgiveness  sounds  in  the  Bible  not  like  the 
drop  in  the  bucket,  but  like  many  waters ;  it 
glimmers  not  like  the  light  of  the  feeble  taper, 
but  blazes  as  the  sun  shining  in  his  strength. 
Every  acceptable  prayer  that  has  ascended 
from  the  humble  heart  unto  God,  and  every 
sacrifice  that  has  burned  upon  his  altar,  com- 
bines with  the  gospel  in  attesting  that  Jeho- 
vah delights  in  showing  mercy.  Prayer  has 
no  place  among  fallen  spirits,  deprived  of  all 
hope  of  pardon,  and  obtains  among  rebel 
men,  only  because  their  sovereign  has  opened 
to  them  the  door  of  repentance  and  pardon. 
The  person,  incarnation,  life,  death,  and  ex- 
altation of  the  Mediator,  attest  Jehovah  to  be 
a  God  that  forgiveth  iniquity.  These  are  all 
the  result  of  his  mercy  and  love,  the  blessed 
channel  through  which  pardon  flows  to  the 
guilty.  Every  fresh  arrival  from  earth  of  a 
soul  to  glory,  attests  to  all  the  angels  of 
God,  that  he  whom  they  serve  forgiveth 
transgressions  and  sins ;  and  multitudes  of 
believers  on  the  footstool  have  the  assurance 
of  their  own  pardon,  which  is  to  them  the 


24  PARDON     OF     SIN. 

ground  of  their  rejoicing  in  hope  of  the  glory 
of  God. 

7.  That  God  taketh  a  sovereign,  compla- 
cential  delight  in  the  pardon  of  iniquity.  It 
is  the  delight,  the  refreshment  of  his  heart. 
He  rejoices  in  it  with  joy  and  singing:  the 
shouts  of  the  sons  of  God  and  the  songs  of 
morning  stars,  heard  when  the  corner-stone 
of  the  earth  was  laid,  never  yielded  him  half 
the  satisfaction  he  feels  in  saying  to  the 
trembling  penitent,  "Be  of  good  cheer;  thy 
sins  are  forgiven  thee."  While  the  angels 
rejoice  at  the  return  of  man,  their  prodigal 
brother,  God  the  Father  goeth  forth  to  meet 
him,  freely  forgives  him,  cordially  welcomes 
him,  and  in  token  of  his  complacency,  arrays, 
adorns,  and  feasts  him.  Because  it  is  with 
difficulty  that  we  forgive  our  brother  his 
hundred  pence,  we  suppose  that  God  is 
averse  to  remit  our  ten  thousand  talents,  and 
never  does  it  without  a  grudge.  We  would 
accept  of  it,  if  we  could  steal  it  unseen  by 
God,  and  thus  obtain  it  without  importuning 
him  unwilling  to  bestow  it.  Thus  feeling 
and  acting,  we  forget  that  he  is  God  and  not 
man.  His  thoughts  and  ways  are  happily 
not  as  ours.  He  pardons,  he  multiplies  to 
pardon.  All  his  heart  is  in  it.  He  delights 
to  show  mercy,  and  for  this  there  are  two 
ample  reasons. 

(1.)  The  forgiveness  of  sin  is  the  distin- 
guishing prerogative  of  the  God  of  Israel, 
the  exercise  of  wThich  is  competent  to  him 


PARDON     OF     SIN.  25 

alone.  "Who  is  a  God  like  unto  thee  that 
pardoneth  iniquity?"  It  is  not  more  eminently 
the  incommunicable  prerogative  of  Jehovah 
to  create  and  govern  the  world,  than  to  for- 
give the  transgressions  of  his  own  law.  He 
is  the  alone  lawgiver  who  can  save  or  de- 
stroy the  transgressor.  Combined  creation 
labours  under  both  a  physical  and  moral 
inability  to  pardon  a  single  violation  of  the 
law  of  heaven.  For  to  this  there  is  required 
a  full  comprehension  of  its  enormity,  a  com- 
prehension pertaining  to  him,  who  at  one 
intuitive  glance  perceives  the  full  extent  of 
the  transgressor's  relations  to  himself,  to  his 
laws,  and  to  the  wThole  creation.  This, 
therefore,  must  render  every  creature  for 
ever  incompetent  to  dispense  pardon  to  the 
guilty.  But  granting  it  were  possible  to 
attain  a  degree  of  knowledge  qualifying  for 
this  exercise,  where  is  there  a  creature  in- 
vested with  the  moral  right  to  cancel  the 
connection  established  by  the  Creator  be- 
tween the  violation  of  his  law  and  the  per- 
sonal endurance,  by  the  transgressor,  of  the 
punishment  incurred?  It  would  certainly 
be  presumption  and  usurpation  for  one 
government  to  absolve  the  rebellious  sub- 
jects of  another  government,  by  an  act  of 
indemnity  from  the  punishment  their  rebel- 
lion merits.  If  another  invades  my  rights, 
where  is  the  third  person  authorized  to  in- 
trude himself  and  shield  the  invader  from 
suffering  the  penalty  due  to  his  crimes'? 
And  where  is  the  privileged  person  author- 


26  PARDON    OF     SIN. 

ized  to  dispense  with  the  punishment  incur- 
red by  any  violation  of  the  laws  of  heaven, 
to  say  to  the  guilty,  Thy  sins  are  forgiven, 
no  punishment  shall  overtake  thee  1  Minis- 
ters may  officially  proclaim  this,  but  God 
alone,  the  author  of  the  law  and  the  avenger 
of  its  infractions,  can  cut  asunder  the  link 
between  sin  and  the  personal  suffering  of  the 
transgressor.  This  is  a  part  of  his  glory, 
and  he  will  not  give  it  to  another.  The  ex- 
ercise of  this  prerogative  as  much  distin- 
guishes him  from  all  called  gods,  and  from 
every  part  of  the  work  of  his  hands,  as  the 
creation  and  preservation  of  the  universe. 

(2.)  The  provision  he  has  made  for  the 
dispensation  of  pardon,  yields  him  his  richest 
revenue  of  glory.  Though  all  the  works  of 
God's  hand  reveal  his  nature,  character,  and 
perfections,  each  part  contributes  not  equally 
to  his  glory;  there  is  a  beautiful  gradation 
observable  among  them.  The  vegetable 
rises  above  the  inanimate,  the  animal  above 
the  vegetable,  and  the  rational  above  the 
animal  in  the  discovery  of  God.  Angels 
and  men  are  his  moral  image,  reflecting  his 
righteousness,  knowledge,  and  holiness.  In 
every  survey  he  took  of  creation,  he  pro- 
nounced it  "good;"  but  when  adoring  angels 
poured  in  throngs  around  his  throne,  and  the 
grateful  praises  of  man  ascended  before  him, 
with  complacency  he  pronounced  all  "very 
good."  Now,  a  higher  revenue  of  glory 
accrued  to  the  Creator  from  the  new  and 
more   extensive   display  given  of   the  un-, 


PARDON     OP     SIN.  27 

bounded  perfections  of  his  nature.  But  still 
in  the  heart  of  God  there  remained  other 
perfections  equally  dear,  and  which  required 
an  object  for  their  display,  an  object  not 
found  in  all  the  creation  which  God  had 
made.  No  indication  as  yet  existed  of  retri- 
butive justice  and  mercy,  and  redeeming 
love  in  which  he  delights,  had  not  emitted  a 
solitary  ray,  discovering  their  existence,  and 
the  mutual  relations  and  distinct  actings  of 
the  persons  of  the  adorable  Trinity.  Man 
formed  after  the  image  of  God,  falls  into  sin 
and  the  wretchedness  of  ruin.  Retributive 
justice  now  appeared  demanding,  and  through 
the  substitutionary  obedience  and  suffering 
of  the  Mediator,  obtaining  satisfaction.  Re- 
deeming love  and  pardoning  mercy  now  also 
found  a  full  and  honourable  vent,  and  a  suit- 
able object,  and  flowed  forth  in  all  their  en- 
riching plenitude.  The  love  of  the  Father, 
the  grace  of  the  Son,  and  the  consolation  of 
the  Spirit,  shone  forth  in  mild  radiance  of 
glory,  eclipsing  the  lustre  of  creation,  till  it 
is  thrown  into  the  back  ground,  and  hardly 
noticed,  but  to  shed  its  light  on  the  work  of 
salvation.  In  it  every  divine  perfection  that 
appeared  in  creation  shines  forth  with  in- 
creased splendor,  and  others,  which  had  not 
all  appeared,  are  exhibited  in  redemption  in 
the  most  attractive  lustre.  The  angels  of 
glory  find  a  new  subject  of  inexhaustible  con- 
templation, and  look  intensely  into  it  to  learn 
the  manifold  wisdom  of  God.  The  redeemed 
from  among  men  contemplate  with  admira- 


28  PARDON     OF     SIN. 

tion  this  pardon  devised  by  the  Father,  pro- 
cured by  the  Son,  and  applied  by  the  Spirit,  as 
the  chief  of  Jehovah's  ways;  and  he  himself 
glories  in  being  known  by  the  name  of  the 
God  that  pardoneth  iniquity.  "I  will  cleanse 
them  from  all  their  iniquity  whereby  they 
have  transgressed  against  me.  And  it  shall 
be  unto  me  a  name  of  joy,  and  a  praise,  and 
an  honour  before  all  the  nations  of  the  earth, 
who  shall  hear  all  the  good  that  I  will  do 
unto  them."  This  is  the  language  of  com- 
placency, and  as  it  is  God's  own  in  survey- 
ing the  pardon  of  his  people,  we  may  well 
conclude  that  he  glories  in  forgiveness  as  the 
brightest  and  most  distinguishing  constella- 
tion in  his  glory,  and  in  hallelujahs  of  praise, 
we  may  sing,  "  Who  is  like  unto  thee  that 
pardoneth  iniquity  ?" 

8.  God  not  only  pardons  our  sins,  but  also 
in  one  and  the  same  act  accepts  and  treats 
us  as  righteous.  David  so  far  pardoned 
Absalom  that  he  allowed  him  to  return  and 
reside  at  Jerusalem,  but  refused  all  personal 
intercourse  with  him.  The  father  of  the 
prodigal  treated  better  his  returning  penitent 
son.  He  accepted  him,  and  treated  him  as 
though  he  had  never  departed  from  his  house. 
So  acts  God  in  reference  to  returning  peni- 
tents. They  come  out  of  prison  to  rejoice 
with  him.  He  forgives  all  their  sins  and 
imputes  righteousness  unto  them  without 
works.  He  puts  them  among  his  children, 
and  gives  them  the  goodliest  of  the  heritage 
of  nations. 


PARDON    OF     SIN.  29 

Behold,  then,  the  dreadfully  dangerous  con- 
dition of  unpardoned  sinners.  All  ye  that 
are  such,  ponder  seriously  on  it.  You  have 
frequently  and  grossly  violated  the  holy  and 
righteous  law  of  your  Sovereign,  incurred 
his  wrath,  and  fallen  under  his  curse.  On 
you,  although  you  feel  it  not  in  your  state  of 
infatuation,  rests  the  guilt  of  accumulated 
sins,  and  unless  removed  it  will  send  you 
into  the  depth  of  hell.  The  curse  of  the 
broken  law  is  on  your  persons  and  posses- 
sions, poisoning  all  your  enjoyments,  and 
will  pursue  you  into  the  prison  of  eternal 
death.  The  God  of  heaven  has  condemned 
you  already,  and  his  wrath  abideth  on  you. 
It  has  separated  you  from  all  enjoyment  of 
his  favour,  which  is  better  than  life.  You 
have  never  had  one  smile  of  his  reconciled 
countenance.  This  curse  has  come  in  part 
on  your  body  and  outward  lot.  The  priva- 
tions and  sufferings  which  you  now  endure 
are  only  the  beginning  of  your  future  and 
consummate  sorrow.  Be  not  deceived,  these 
are  not  empty  words,  but  the  true  sayings 
of  God.  His  very  nature  and  your  constitu- 
tion, the  character  of  sin  and  of  the  divine 
law  infallibly  secure  the  condemnation  of 
every  impenitent  and  unpardoned  sinner. 

Awake,  awake !  careless,  thoughtless,  hard- 
ened sinner,  before  the  day  of  acceptance 
pass  away,  and  Jehovah  swear  in  wrath 
that  thou  shalt  not  enter  into  his  rest.  Though 
your  condition  be  deplorable  and  dangerous 
in  the  extreme,  it  is  not  utterly  desperate. 
3* 


30  PARDON     OF     SIN, 

There  is  as  yet  hope  concerning  you.  The 
God  of  Jacob  delights  ,in  pardoning  mercy, 
and  is  ready  to  forgive  all  that  call  upon 
him  in  truth.  However  long  you  have  con- 
tinued in  the  commission  of  iniquity,  though 
you  be  doubly  leagued  by  nature  and  prac- 
tice with  sin,  he  will  cleanse  you  from  all 
your  transgressions  and  pardon  all  your  sins. 
Awake,  therefore,  and  attend  to  your  appro- 
priate work.  Consider  your  ways.  Carefully 
review  your  whole  past  conduct,  till  you 
ascertain  and  are  affected  with  the  number 
and  desert  of  your  crimes.  Confess  them 
unto  the  Lord  and  abandon  them.  He  that 
confesseth  and  forsaketh  his  sins  shall  find 
mercy.  Let  this  confession  be  true  and 
ingenuous — sincere  and  full,  mixed  with  sor- 
row and  shame.  Judge  yourself  unworthy  of 
the  least  mercy,  and  deserving  severe  punish- 
ment. Cry  for  pardon ;  eternally  renounce 
the  love  and  practice  of  sin,  and  live  unto 
the  Lord  with  the  whole  heart.  Give  glory 
to  the  God  of  Israel,  by  betaking  yourself  to 
his  mercy,  in  Christ  Jesus;  and  let  this  be 
your  course,  however  others  act.  Seek  the 
Lord  while  he  may  be  found,  call  on  him 
while  he  is  near.  Behold  also  the  dreadful 
-desert  of  sin,  and  the  unbending  rigour  of 
divine  justice.  Such  are  sin  and  law,  that 
where  sin  is  committed,  there  is  no  redemp- 
tion without  the  shedding  of  blood  divine. 
Had  an  inferior  sacrifice  satisfied  the  claims 
of  justice  and  expiated  the  guilt  of  sin,  as- 
suredly Jehovah,   the    source    of   wisdom, 


PARDON     O  F     SIN.  31 

clemency,  and  love,  would  never  have  given 
up  his  Son  unto  death  that  we  might  have 
redemption  through  him,  even  the  forgive- 
ness of  sin.  In  this  we  see  how  inexorable 
law  is,  and  how  dreadful  is  sin.  Behold  in 
this  glass  both  of  these  truths,  and  learn  to 
hate  and  detest  all  sin,  to  dread  avenging 
justice,  and  to  take  refuge  in  the  pardoning 
mercy  of  God.  This  is  our  only  safe  retreat, 
and  to  it  let  us  flee. 

Let  the  forgiven  also  contemplate  and  duly 
improve  the  pardoning  mercy  of  God.  Deep- 
ly are  you  indebted  to  it,  and  it  ought  to 
occupy  your  meditation  by  day  and  night, 
and  be  the  theme  of  your  wonder  and  praise. 
Remember  how  numerous,  continued,  and 
provoking  were  your  sins,  and  yet  God 
graciously  forgave  their  iniquity.  Others, 
not  worse  than  yourself,  have  been  left  under 
the  dominion  of  sin,  while  you  have  been 
selected  and  forgiven.  You  have  found  that 
he  wouM  have  mercy  on  whom  he  would 
have  mercy,  but  beware  lest  you  turn  the 
grace  of  God  into  lasciviousness. 

Through  carelessness  and  temptation  have 
you  relapsed  into  sin,  dishonoured  your  cha- 
racter, defiled  your  conscience,  offended  fel- 
low-worshippers, grieved  the  blessed  Spirit, 
insulted  the  Saviour,  and  provoked  the  in- 
dignation of  the  God  of  Israel  1  In  conse- 
quence of  all  this,  is  your  communion  with 
heaven  suspended,  your  spiritual  life  be- 
numbed in  torpor;  oris  conscience  in  terror, 
till  joy  has  ceased  and  you  are  undergoing 


32  PARDON    OF     SIN. 

severe  chastisement?  Betake  yourself  in- 
stantly to  the  pardoning  mercy  of  God  in 
Jesus  Christ.  Confess  and  forsake,  and  he  is 
just  and  faithful  to  forgive.  Be  familiar 
with  the  penitential  portions  of  the  Bible. 
Repair  to  the  fountain  of  Christ's  blood, 
which  cleanseth  from  all  sin  and  healeth  all 
diseases. 

Is  a  sweet  sense  of  forgiveness  refreshing 
your  soul  ?  Worship  God  in  the  beauty  of 
holiness.  Walk  circumspectly  before  him, 
lest  Satan  again  entice  you  and  sin  prevail, 
and  cast  a  black  cloud  over  the  serenity  of 
your  joy.  To  increase  this  joy  dwell  much 
on  the  nature,  means,  and  consequents  of  for- 
giveness. Remember  that  it  delivers  from 
immense  evil,  and  interests  in  incalculable 
good;  that  it  comes  in  the  channel  of  Christ's 
blood;  gives  you  a  covenant  right  to  all  tem- 
poral good;  secures  all  spiritual  blessings, 
exemption  from  penal  evil,  and  the  mitiga- 
tion and  sanctification  of  all  afflictions. 

As  a  testimony  of  gratitude,  and  an  evi- 
dence of  your  own  forgiveness,  forgive  from 
the  very  heart  every  one  that  transgresseth 
against  you.  And  having  much  forgiven, 
love  your  forgiving  God  much,  abounding  in 
all  works  of  righteousness,  and  continually 
stirring  up  your  soul  and  all  within  you  to 
bless  and  magnify  his  holy  name,  who  has 
forgiven  all  your  iniquities. 


THE     END. 


